Jurm Ki Saza - Qatal Ki Saza - Jhoot Ki Saza - Chori Ki Saza - Fitnah o fasaad ki saza

 Jurm vsza ke baaz qawaneen mein islaah ki zaroorat

Karachi ke aik rehaishi malik Mohammad usmaan ne hudood ordinence ki paanch daf-aat ko badalny ke liye paanch rattey ( darkhwasten ) wifaqi sharai adalat mein dair ki theen. sharai adalat ne –apne tareeq car ke mutabiq baaz almae karaam se mazkoorah darkhwaston par un ki raye talabb ki. raqam ( Hafiz Salah Aldeen Yousuf ) ko bhi sharai adalat ka musheer honay ke natey un sawalaat par apna muaqqaf paish karne ko kaha gaya. chunancha adaltِ mazkoor mein bazat khud paish ho kar apni marozat paish kee jo bil ikhtesar hasbey zail hain :

1 ) Sazae qaid ka masla

malik Mohammad usmaan sahib ki paanch darkhwasten fazil adalat mein zair samaat hain, un darkhwaston mein qdrِ mushtarik ke tor par aik baat ko bator khaas dohra gaya hai ke qaid ki saza, qraanِ kareem ki roo se, sirf jungi mujrimon ya phir fahisha aurton ko gharon mein band rakh kar di ja sakti hai. un ke ilawa kisi aur mulzim o mujrim ke liye qaid ki saza saabit nahi hai .

Darkhwast guzaar ka yeh muaqqaf sharean sahih nahi hai. jungi qaidyoun ka zikar qraanِ Majeed mein aik amar waqea ke tor par kya gaya hai jis ka matlab yeh nahi hai ke kisi o rukko yeh saza nahi di ja sakti, ya kisi aur jurm mein sazaye qaid qraanِ kareem ke khilaaf hai. nabi pak saww baaz juraim par bhi habs ( qaid ) ki saza di hai. jaisay 1 shakhs ne jhooti gawahi di to aap ne usay qaid kardiya :

Aik aur hadees sunan abbu dawod hi mein hai, is par baab ka unwan hi yeh hai :

«باب في الدَّین هل یُحبس؟»

Is baat ka bayan ke kya karzzzz ( ki Adam adaigi ) par qaid kya ja sakta hai ?


Imam abbu daod is baab mein mazkoorah hadees ke ilawa zail ki hadees bhi laaye hain :

«لَيُّ الْوَاجد یحلّ عرضه وعقوبته. قال ابن المبارك: یحل عرضه: یغلظ له. وعقوبته: یحبس له»

'' Rasool Allah ? ne farmaya : maldaar ka ( karzzzz ki adaigi mein ) taall matol karna halal kardaita hai is ki izzat aur is ki saza ko. imam Ibn mubarak ne farmaya: izzat ko halal kardaita hai, ka matlab hai, is ko sakht baatein kahi ja sakti hain jis se is ki be izzati ho aur saza ko halal kardaita hai, ka matlab hai, usko saza qaid di ja sakti hai.

Isi baab mein aik aur hadees bhi hai, is se bhi sharheen ne saza qaid hi ka mafhuum liya hai .

Isi terhan darkhwast guzaar ka yeh kehna ke surah nesa ki aayat se sirf fahisha aurton ko gharon mein qaid rakhnay ka saboot milta hai, un ke ilawa doosron ko sazae qaid nahi di ja sakti, sahih nahi hai. yeh islam mein fahisha aurton ke liye ibtidayi saza thi jo zina ki saza muqarrar honay ke baad mansookh hogayi. ab zina ki saza, mard ho ya aurat, shadi shuda ke liye Rajam o kanwaroon ke liye so korray hain. is liye is aayat se bhi istadlaal ghair sahih hai .



Yahi wajah hai ke nabi saww  ke zamane mein agarchay baqaida jail khanah nahi tha lekin ap saww ne sazae habs ( qaid ) di hai. baqaida jail khanaay hazrat umar ke daur mein banay hain. allama Shibli noumani likhte hain :

 Is seeghay mein hazrat umar ki ijaad yeh hai ke jail khanaay bnwaye, un se pehlay arab mein jail khanaay ka naam o nishaan nahi tha. yahi wajah thi ke sazayen sakht di jati theen. hazrat umar ne awwal mecca mazzmh mein Safwan ban Umia ka makaan chaar hazaar darham mein khareeda aur is ko jail khanah bana diya, phir aur azlaa mein bhi jail khanaay bnwaye. .. is waqt tak sirf mujrim qaid khanaay mein rakhay jatay thay o Rajil khanaay mein bhijvaaye jatay thay. jail khanah taamer honay ke baad baaz sazaon mein tabdeeli hui, maslan muhajjan Saqfi baar baar sharaab peenay ke jr meem mein makhoz sun-hwa too bilakhir hazrat umar ne ussay had ki bajaye qaid ki saza di.

Agar qaid ki saza quran ke khilaaf hoti jaisa ke darkhwast guzaar ka muaqqaf maloom hota hai to yeh saza nah nabi mukaram? dete aur nah syedna umar Farooq jail khanaay bnwate aur nah logon ko sazae qaid dete

2 ) Qisaas ki saza

Albata darkhwast guzaar ka yeh muaqqaf sahih maloom hota hai ke krimnl law tarmeemi ordinence mjrih 1991 hamza ki shaqq 302 ki zeli shaqooq b aur c ki bajaye yeh tarmeem ho ke qatal amd ki maffi ki soorat mein dit ki adaigi Maroof tareeqay se ho ya agar dit bhi maaf kar di jaye to har do soorat mein qaatil ke liye sazae qaid ka juwaz baqi nahi rehta. baqi rahi akhirat ki saza to is ka maamla Allah ke supurd hai .



3 ) Qatal khata ki saza

Isi ordinence mein qatal khata ( bsortِ khatarnaak driving ) ki saza dit ke ilawa das saal tak qaid ki saza bhi di ja sakti hai, yeh bhi sahih nahi hai. quran kareem ki roo se qatal khata ki saza dit ke ilawa aik gardan ( ghulam, londi ) azad karna hai. agrih mumkin nah ho to do mahinay ke mutawatar ( bulaa nagha ) rozay rakhna hai. is ke bajaye das saal tak ki qaid qabil islaah balkay qabil hazf hai. is silsilay mein darkhwast guzaar ka muaqqaf sahih hai .



4 ) Fitnah o fasaad ki saza

Pakistan panel code mein tarmeem shuda shaqq 426 ke mutabiq fitnah o fasaad ki saza teen mah tak qaid ya jurmana ya dono muqarrar ki gayi hain. fitnah o fasaad ki tareef mein : kisi fard, public, ya jaidaad ko nuqsaan pahunchana ya is ki qeemat ko kam karna ya maalik jaidaad ko zakhmi karna bmtabq dafaa 425 shaamil hain .


Is ke mutaliq darkhwast guzaar ka muaqqaf yeh hai ke yeh saza surah al-maaida ki aayat 34 ke khilaaf hai, is liye is saza ko bhi aayat mazkoorah ke mutabiq kya jaye. lekin darkhwast guzaar ka yeh muaqqaf durust nahi. is liye ke mazkoorah aayat mein maharba ki saza bayan ki gayi hai nah ke aam fitnah o fasaad ki, jis ki mutayyan tareef bhi ordinence mein kar di gayi hai .

Maharba kya hai jis ki saza mazkoorah aayat mein bayan ki gayi hai ?

Maharba ka matlab hai : kisi minzzom omaslah jithey ka ( chahay woh musalman ho ya kafir ) islami hukoomat ke ilaqay mein ya is ke qareeb sehraa waghera mein raah chaltay qaflon aur afraad aur garohoon par hamla karna, qatal o ghaarat giri karna, slb o nhib, ighwa o aabaroo raizi karna waghera. is ki jo chaar sazayen bayan ki gayi hain ke woh qatal kardiye jayen, ya sawali charha diye jayen ya mukhalif janib se un ke haath paon kaat diye jayen ya unhen jala watan kardiya jaye. imam ( khalifa waqt, qaazi ya haakim majaz ) ko ikhtiyar hai ke un mein se jo saza munasib samjhay, day day .

Zahir baat hai ke yeh maharba is fitnah o fasaad se yaksar mukhtalif hai jis ka zikar aur is ki saza ordinence mein hai. is maharba ki saza ko mholh fitnah o fasaad ka misdaaq qarar day kar maharba wali saza ka is par itlaq karna ghair sahih hai .

Is liye mazkoorah shaqq o raas mein bayan kardah saza ki tabdeeli ka mutalba durust nahi hai .

5 ) Jhooti gawahi ki saza

Darkhwast guzaar ka yeh muaqqaf bhi durust nahi ke jhooti gawahi ki jo saza mazkoorah ordinence mein hai, is ko tabdeel karkay qizf wali saza ( 80 korray ) muqarrar ki jaye, is liye ke qzf ( kisi par zina kaari ki tohmat lagana ) aik aisi had hai jo quran ki surah noor mein mazkoor hai jab ke jhooti gawahi ki koi mutayyan saza, bawajood nihayat shanayet o qabahat ke, quran o hadees mein nahi batlai gayi. bana bareen jhooti gawahi ki tazeeri saza ko Mansoos had par muntabiq nahi kiya ja sakta. Mansoos had ka matlab : Allah ki batlai aur muqarrar ki hui saza hai jabkay tazeeri saza ka matlab hai : halaat o waqeat ke mutabiq qaazi ya haakim majaz ki tajweez kardah saza. yeh dono sazayen aik kis terhan hosakti hain? ya aik ko dosray ke sath kis terhan milaya ja sakta hai ?

6 ) Chori ki saza

Mazkoorah ordinence mein chor ki saza yeh qarar di gayi hai ke usay teen saal tak qaid ki saza, ya jurmana ya dono sazayen di ja sakti hain jabkay chor ki chori saabit hojaye aur woh mulzim se mujrim ban jaye .



Is ki baabat darkhwast guzaar ka yeh muaqqaf ke yeh saza quran kareem ki aayat :

 ﴿وَالسّارِ‌قُ وَالسّارِ‌قَةُ فَاقطَعوا أَيدِيَهُما...٣٨ ﴾... سورة المائدة" 

( chor ke haath kaat diye jayen, chor chahay mard ho ya aurat ) ke khilaaf hai, bilkul sahih hai. mazkoorah ordinence mein chor ki saza ko badal kar haath kaatna kya jaye, taakay yeh saza qraanِ kareem ke mutabiq hojaye .